leaft till the day of judgment, without fome new revelation.

But because I cannot conceive the nature of this union and diftinction in the divine nature, am I therefore to reject them as abfurd and impoffible, as I would if any one told me that three men are one, and one man is three? We are told, that a man and his wife are one flesh; this I can comprehend the meaning of; yet, literally taken, it is a thing impoffible. But the apoftle tells us, We fee but in part, and we know but in part; and yet we would comprehend all the fecret ways and workings of God.

Therefore I fhall again repeat the doctrine of the Trinity, as it is pofitively affirmed in fcripture; that God is there expreffed in three different names, as Father, as Son, and as Holy Ghoft; that each of these is God, and that there is but one God. But this union and diftinction are a mystery utterly unknown to mankind.

This is enough for any good Chriftian to believe on this great article, without ever enquiring any farther. And this can be contrary to no man's reafon, although the knowledge of it is hid from him.

But there is another difficulty of great importance among those who quarrel with the doctrine of the Trinity, as well as with fe veral other articles of chriftianity; which is, that our religion abounds in mysteries, and thefe they are fo bold as to revile as cant, impofture, and prieft-craft. It is impoffible

for

for us to determine, for what reafons God thought fit to communicate fome things to us in part, and leave fome part a mystery: but fo it is in fact, and fo the holy fcriptures tell us in feveral places. For inftance: the refurrection and change of our bodies are called myfteries by St. Paul; our Saviour's incarnation is another; the kingdom of God is called a mystery by our Saviour, to be only known to his difciples; fo is faith and the word of God by St. Paul: I omit many others. So that to declare against all myfteries without diftinction or exception, is to declare against the whole tenor of the New Teftament.

There are two conditions, that may bring a mystery under fufpicion. First, when it is not taught and commanded in holy writ; or fecondly, when the mystery turns to the advantage of thofe, who preach it to others. Now as to the firft, it can never be faid, that we preach myfteries without warrant from holy feripture, although I confefs this of the Trinity may have fometimes been explained by human invention, which might, perhaps, better have been fpared. As to the fecond, it will not be poffible to charge the proteftant priesthood with propofing any temporal advantage to themfelves by the broaching or multiplying or preaching of myfteries. Does this mystery of the Trinity, for inftance, and the defcent of the Holy Ghoft, bring the least profit or power to the preachers? No; it is as great mystery to themfelves as it is to the meanest

meaneft of their hearers; and may be rather a cause of humiliation, by putting their understanding in that point upon a level with the moft ignorant of their flock. It is true indeed, the Roman church hath very much enriched herfeif by trading in myйleries, for which they have not the least authority from fcripture, and which were fitted enly to advance their own temporal wealth and grandeur; fuch as tranfubftantiation, worshiping of images, indulgences for fins, purgatory, and maffes for the dead; with many more. it is the perpetual talent of thofe, who have ill will to our church, or a contempt for all religion taken up by the wickedneries of their lives, to charge us with the errors and corruptions of popery, which all proteflants have thrown off near two hundred years: whereas thofe myfteries held by us have no profpect of power, pomp, or wealth, but have been ever maintained by the univerfal body of true believers from the days of the apostles, and will be fo to the refurrection; neither will the gates of hell prevail against them.

But

It may be thought, perhaps, a ftrange thing, that God fhould require us to believe myfteries, while the reafon or manner of what we are to believe is above our comprehenfion, and wholly concealed from us; neither doth it appear at first fight, that the believing or not believing of them doth concern either the glory of God, or contribute to the goodness or wickedness of our lives. But this is a great

and

and dangerous mistake. We fee what a mighty weight is laid upon faith both in the Old and New Teftament. In the former we read, how the faith of Abraham is praised, who could believe that God would raife from him a great nation at the very fame time, that he was commanded to facrifice his only fon, and defpaired of any other iffue: and this was to him a great mystery. Our Saviour is perpetually preaching faith to his difciples, or reproaching them with the want of it; and St. Paul produceth numerous examples of the wonders done by faith. And all this is highly reafonable; for faith is an entire dependence upon the truth, the power, the juftice, and the mercy of God; which dependence will certainly incline us to cbey him in all things. So that the great excellency of faith confifts in the confequence it hath upon our actions: as, if we depend upon the truth and wisdom of a man, we fhall certainly be more difpofed to follow his advice. Thetefore let no man think, that he can lead as good a moral life without faith, as with it; for this reafon, becaufe he, who has no faith, cannot, by the ftrength of his own reafon or endeavours, fo eallly refift temptations, as the other, who depends upon God's affiftance in the overcoming of his frailties, and is fure to be rewarded for ever in heaven for his victory over them. Faith, fays the apoftle, is the evidence of things not feen: he means, that faith is a virtue, by which any thing commanded us by God to believe, appears evi

dent

dent and certain to us, although we do not fee, nor can conceive it; becaufe, by faith we entirely depend upon the truth and power of God.

It is an old and true diftinction, that things may be above our reafon without being contrary to it. Of this kind are the power, the nature, and the univerfal prefence of God, with unnumerable other points. How little do thofe, who quarrel with mysteries, know of the commonest actions of nature? the growth of an animal, of a plant, or of the finalleft feed, is a mystery to the wifest among men. If an ignorant perfon were told that a load-ftone would draw iron at a distance, he might fay it was a thing contrary to his reafon, and could not believe before he faw it with his eyes.

The manner whereby the foul and body are united, and how they are diftinguished, is wholly unaccountable to us. Wee fee but one part, and yet we know we confit of two; and this is a mystery we cannot comprehend, any more than that of the Trinity.

From what hath been faid, it is manifeft, that God did never command us to believe, nor his minifters to preach, any doctrine which is contrary to the reafon he hath pleased to endow us with; but, for his own wife ends, has thought fit to conceal from us the nature of the thing he commands; thereby to try our faith and obedience, and increase our dependence upon him.

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